Malaysian PM Dissolves Parliament

Malaysian Prime Minister Abdullah Ahmad Badawi has dissolved parliament more than a year ahead of schedule, paving the way for the 12th Malaysian general election.

An election next month would also rule out opposition figure Anwar Ibrahim, barred by a conviction from standing for office until April.

The election commission is expected to meet soon to set a poll date.

A recent opinion poll also suggested that Mr Badawi's personal popularity had tumbled by 30%.

However, the National Front coalition government led by the Malay party UMNO are virtually assured of another a healthy victory.

They have won all previous 11 general elections.

®srikandeh

Serious Types of Fitnah

Fethullah Gulen.

The word fitnah includes acts like deviation, confusion of the mind, differing, falling for something, sinning, disbelief, dazzling beauty, property and children, testing someone, torture, misfortune, or trouble.

In nearly sixty verses of the Qur'an, we find either this word or another word that is derived from the same root. While even a disagreement between two people can be called fitnah, acts aiming to spread disbelief, turning people from the path of Allah the Almighty, and causing terror in society are also categorized as fitnah. Making two people dislike each other is fitnah and this is an abhorrent sin; but there is also another type of fitnah that is so bad that it invokes divine wrath. It cannot be regarded as equal to other types of fitnah, for it can instantly make someone fall into a pit of Hellfire and end their happiness in both worlds.

Allah Says: “Fitnah is worse than killing…” (Al-Baqarah 2:191)

The ayat categorized fitnah is so destructive that it is considered even worse than murder. Such fitnah is that such as trying to spread disbelief through brute force, alienating Muslims from their values, and making younger generations strangers to their spiritual values, thereby throwing them into a terrible torment in both worlds, are all grave offenses that are far more dangerous than murdering an innocent person.

Therefore, in order not to face such a terrible end, we need to keep away from even the pettiest kind of fitnah and eliminate the words and actions that may lead to it from the very beginning before they become great crimes.

In some cases of murder, there is both fitnah and murder intermingled. For example, somebody assassinates an important figure and then disappears. After that, an innocent person or a group is blamed for that murder. In this way, the situation becomes a blood feud. Both the supporters of the victim and the slandered group suffer. Thus, the murder is not limited to a single event; it is followed by mutual accusations and it becomes a great fitnah. Finally, an unstoppable chain of fitnahs is ignited, and results in a condition of anarchy where thousands of murders are committed.

Unfortunately, this kind of fitnah has taken place in the history of Islam and such acts have yielded far worse results than one single murder. For instance, the assassination of the second Caliph, 'Umar ibn Al-Khattab was not just a simple murder; even more so since, as Hudzaifah Al-Yamani reported: ‘Umar was a locked door against fitnah. After his martyrdom, that door was opened; more correctly, it was broken down. Here we will examine this event in more detail.

One day, ‘Umar ibn Al-Khattab asked Hudzaifah about the words of the Messenger of Allah (peace and blessings be upon him) describing fitnah that surges like the waves of the sea. Hudzaifah answered: "O Commander of the believers, there is no harm on you from this fitnah; for there is a locked door between it and you." When 'Umar asked: "Is that door going to open or be broken down?" Hudzaifah answered: "It is going to be broken down." `Umar then commented: "Then it will not be locked again until the end of the world." When one of his friends asked about that door, Hudzaifah’s answer was: "That door is ‘Umar himself."

In this respect, the assassination of ‘Umar cannot be taken as an ordinary murder; it was the breaking down of the door that blocked fitnah, and the opening of the way for fitnah to continue until the end of the world. The Qur'an mentions the condition of the person who murders an innocent person, stating that he will stay in Hellfire forever. Therefore, this must also encompass murderers like Umar's assassin.

Ibn ’Abbas and some of the scholars and imams from the generation following the Companions of the Prophet (peace and blessings be upon him) inferred from the following verse that somebody who commits murder will suffer eternal punishment in Hellfire:

“Whoever kills a believer intentionally, his recompense (in the Hereafter) is Hellfire, therein to abide; and Allah has utterly condemned him, excluded him from His mercy, and prepared for him a tremendous punishment” (An-Nisa’ 4:93)

Some interpreters of the Qur'an have commented differently: In the same way that a murderer deserves to be executed in return for the crime he committed, the same punishment must be given to the person who killed all mankind. There is no greater punishment to be given. Likewise, as the punishment of the murderer of a single person is eternal Hellfire, the punishment of the person who has murdered all mankind must be the same. Therefore, a person who has murdered a single person is like the one who has murdered all mankind.

The divine statement: “Assuredly Allah does not forgive that partners be associated with Him; less than that He forgives to whomever He wills” (An-Nisa’ 4:48) limits the meaning of the verse that was mentioned above.

However, when we look at the whole issue, we see that even if it is not true that every murderer will stay in Hellfire forever, there is a type of murder that the person who commits it will suffer eternal torment.

Hence, as there are degrees of sins, like fitnah, murder too has different degrees as an offense. These degrees depend on the identity and status of the victim, as well as the results it will incur. Regardless of who the victim is, murder is a grave crime, but assassinating the commander of an army or the head of a state is not the same as killing an ordinary citizen in terms of the chain of events that follow. Again, a murder committed in the Sacred Mosque in Makkah where it is even forbidden to kill an insect or pick tree leaves will not be equal to a murder that is committed elsewhere.

For this reason, Ibn ‘Abbas considered killing a prophet or a leader of the believers as equal to killing all mankind. Therefore, those who execute a person whose fate is connected with that of a nation will have issued a decree of execution for the entire nation. Those who poison a man of action who devoted himself to the salvation of all mankind can be considered to have poisoned the entire nation. We could even say that they have poisoned Prophet Muhammad (peace and blessings be upon him) and his Companions. This is such a great atrocity that even if those who commit it are believers, they can never find their way to Paradise unless they are forgiven by all mankind.

In conclusion, every kind of unjust murder is a great sin; but we can look it from different degrees, depending on the time, place and the identity and status of the victim.
_____________________________________________________________________________________________
Reference:
1. Excerpted with some modifications from http://en.fgulen.com
2..Fethullah Gulen is an influential Turkish Muslim intellectual who inspired a series of social activities, including a transnational education and business network, interfaith dialogue forums, and multicultural encounters.

®Islam Online.

The People of Bliss

The People of Bliss

 Ibn ul Qayyim al Jawziyyah

 

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Contrary to the miserable people our focus is now on the people of happiness and bliss. These can be divided into two classes.

The First Degree of blissful People

The first class consists of those who possess the quality of intellectual independence; they are described by Allah Subhanahu Wa Ta'ala as follows:

"The first and foremost [to embrace Islam] of the Muhajirin [1] and the Ansar [2], and also those who follow them in the best way; Allah is well-pleased with them, and they are with Him." [Surah at-Tawbah 9:100]

These are the happy ones for whom Allah's recognition is established. They are the Companions of Allah's Messenger sallallāhu alayhi wa sallam and those who follow them in the best way until the Day of Resurrection.

The conventional expression 'Tabi’en' applies to the companions' followers who have met with them in person. However, the description here is not restricted to them, but includes anyone who righteously follows their way; and any such person is of those with whom Allah SWT is pleased and who are also pleased with Him.

Following with Ihsan

The manner of following the Sahabah (in this ayat) is not ambiguous. It is restricted by Allah Allah Subhanahu Wa Ta'ala to being in the 'best way'. It cannot be fulfilled merely by wishes, or by adhering to them in some matters while rejecting them in others. It should always be done with Ihsan (with righteousness and in the best way); this is a condition to deserve Allah’s acceptance and His Gardens. He said:

"He it is Who has sent among the unlettered a messenger [Muhammad] from among themselves, to convey unto them His messages, to sanctify them, and to instruct them in the Book and the Wisdom, although they had been before in manifest error. And He has sent him also to other people who have not quite reached them (the Sahabah); He is All-Mighty, All-Wise. That is the bounty of Allah which He bestows on whom He wills. Allah is the One of great bounty." [Surah Al-Jumu'ah 62:2-4]

The first group of people mentioned here are those who met the Messenger sallallāhu alayhi wa sallam and accompanied him. The latter are those who did not meet the first group; this applies to anyone who comes after them and adheres to their way, until the Day of Resurrection. This group falls behind the first group (the Sahabah) both in era and in stature, even though both groups are of the happy ones.

Three Kinds of Hearts

A third group of people would be those who reject the Guidance that Allah Subhanahu Wa Ta'ala sent with His Messenger sallallāhu alayhi wa sallam, or who do not benefit from it. Those are described by Allah  Subhanahu Wa Ta'ala in the following:

"The likeness of those who were entrusted with the responsibility of the Torah, but who subsequently failed in that, is as the likeness of a donkey which carries a huge burden of books [but understands nothing of them]..." [Surah Al-Jumu'ah 62:5]

The Prophet sallallāhu alayhi wa sallam also classified people into three groups based on their response to his Message and Guidance. He said:

"An example of the guidance and knowledge with which Allah Subhanahu Wa Ta'ala has sent me is that of a rain that falls on different kinds of land:

1 - One land is good; it accepts water and produces vegetation and grass in plenty.

2 - Another land is dry with a solid bed that reserves water so that people can drink and irrigate with it.

3 - The third kind is a porous land that can neither retain water nor produce vegetation.

This is an example of those who acquire the knowledge of the Deen and benefit from that with which Allah SWT sent me, and of those who do not take heed and who insist on rejecting Allah's Guidance."

[Al-Bukhari and Muslim. ]

The Messenger sallallāhu alayhi wa sallam likens the knowledge (with which he came) to rain, because both are causes of life. Rain is the cause of life for the body, while knowledge is the cause of life for the heart. He sallallāhu alayhi wa sallam also likens different hearts to different valleys, as Allah Subhanahu Wa Ta'ala said:

"He sends down water from the sky, making different valleys flow according to their different natures..." [Surah Ar-Rad 13:17]

Thus, just as there are three kinds of land, there are three kinds of hearts:

1 - The first is a good land which accepts water and is ready to produce vegetation. When rain falls on it, it absorbs the water eagerly, giving rise to all sorts of pleasant vegetation.

This is an example of one with a healthy, pure, and intelligent heart, which embraces knowledge, and is guided by its true intelligent nature, blossoming by that wisdom and true faith. Therefore, it is eager to take the knowledge, and ready to bear fruits because of its good nature.

It is also like a rich business man who has experience in different trades and investments, which enables him to invest his wealth in that which brings the best profit.

2 - The second kind is a hard, solid land prepared to preserve and keep water: It benefits people who visit it to drink or irrigate.

This is an example of one whose heart preserves knowledge and safeguards it so as to convey it just as he hears it, without changing it or deriving conclusions from it. This is also described in another hadith:

"There is often one who conveys knowledge to one who is more knowledgeable than himself; and there is often one who carries knowledge when he himself is not knowledgeable."

[Narrated by Zayd bin Thabit, Anas bin Malik and others; recorded by Abu Dawud, at-Tirmidzi, Ahmad, and others; authenticated by al-Albani (as-Sahihah no.404).]

It is also like a rich man who does not possess the knowledge or experience to invest his wealth, but who knows very well how to preserve it.

3 - The third is a barren land which is incapable of holding water or producing vegetation: no matter how much rain falls, it does not profit by it.

This is an example of one whose heart does not accept any knowledge or wisdom. It is also like a poor man who neither possesses wealth nor knows how to preserve it.

The first of the above three examples applies to a learned man who teaches knowledge, and who calls people to Allah Subhanahu Wa Ta'ala with clear guidance; such are the inheritors of the Prophets.

The second applies to one, who preserves the knowledge, and who transmits what he hears precisely; he carries to other people precious goods that they can use for trade and investment.

The third applies to one who neither accepts Allah's Guidance nor benefits from it.

Thus this hadith covers the different types of people and their different attitudes toward the Prophet's sallallāhu alayhi wa sallam da'awah, which make them either happy or miserable.

The Second Class of Happy People.

The second class of Happy People consists of the believers' followers from their offspring who die before reaching the status of taklif [3]. They will be with their parents [in the Hereafter], as Allah Subhanahu Wa Ta'ala said:

"As for those who believe and whose offspring follow them in faith, We shall unite them with their offspring, and We shall not let any of their deeds go to waste; every person is responsible for that which he has earned." [Surah At-Tur 52:21]

Allah Subhanahu Wa Ta'ala tells that He unites the offspring with the parents in the Jannah [4], just as He united them in faith (Iman). And because the offspring did not do deeds that would make them deserve this high honour, Allah Subhanahu Wa Ta'ala informs that this union does not waste any of the deeds of the parents. They receive their full reward for what they did, plus the bonus of uniting them with their offspring.

Also, because this reunion in rewards and ranks is a bounty from Allah Subhanahu Wa Ta'ala, one might imagine that it would be in violation of the rules of justice. To clarify this, the ayah indicates that if the children committed sins, they alone would be liable for punishment, and that every person is responsible for what he does without involving others with him in punishment. Thus this union takes place in terms of rewards and bounties, but not in terms of justice and penalty.

This is indeed one of the keys and treasures of Qur'an, the knowledge of which Allah Subhanahu Wa Ta'ala gives only to those whom He wills.

This ayah covers all people: the miserable and the happy - those who are followed, and those who follow them.

Consequently, let a prudent person who cares about his well-being see to which class he belongs. Let him not be influenced by habits or ruled by laziness. If he finds that he belongs to a happy class, let him strive to move to a higher rank, seeking Allah's help and facilitation. And if he finds that he belongs to the miserable class, let him move out of it into a happy class while it is still possible, and before he would have to say:

"Oh! Would that I had followed the path shown to me by the Messenger." [Surah Al Furqan 25:27]


Footnotes:

1. Muhajir: A migratory - one who undertakes hijrah. Plural: Muhajirun or Muhajirin. Reference here is specifically to those who migrated from Makkah to al-Madinah in obedience to Allah.
2. Ansar: Those who give help and aid. It usually refers to the citizens of al-Madinah who gave aid to the Muhajirin when they migrated to their town.
3. Taklif: Responsibility for one's deeds.
4. Jannah: Literally: garden. It usually refers to the Gardens of Paradise.

[Adapted from the book Ar-Risalat ut-Tabukiyyah, Translation & Comments by Muhammad al-Jibali via Islam.Com]

Polishing the Hearts

Ibn Qayyim al-Jawziyyah

An Islamic scholar, Ibn Al-Qayyim laid down a guidance [1] to polish the hearts based on the Quran versus like when Allah said: “O you who believe! Remember Allah and remember Him a lot”.

Allah the Most Exalted Says:

· "O you who believe! Remember Allah and remember Him a lot." [Surah al-Ahzab, 33:4I].

· "Those men and women who remember Allah a lot." [Surah al-Ahzab, 33:35].

· "So when you have concluded the rights of your Pilgrimage, then remember Allah as you remember your fore-father, or with more intense remembrance." [Surah al-Baqarah, 2:200].

These verses contain the command to remember Allah intensely and abundantly, since the worshipper is in dire need of [remembering Allah] and cannot do without it even for a twinkling of an eye. This is because every moment that a person does not spend in the dzikir (remembrance) of Allah will not be of any benefit to him. Rather, the harm entailed in being neglectful of the dzikir of Allah is far greater than any benefits that can be gained. One of the 'arifeen (those who are knowledgeable about Allah) said:"If a person were to spend such and such number of years engaged [in the dzikir of Allah], then he turns away from it for just a moment, what he will lose is far greater than whatever he has already gained."

Al-Baihaqi relates from 'Aishah radhiallahu 'anha that the Prophet Sallallahu 'alayhi wa sallam said:

"There is no time in which the son of Adam does not remember Allah in it, except that it will be a source of regret for him on the Day of Judgement" [2]

Mu'adz ibn Jabal radhiallahu 'anhu relates that the Prophet Sallallahu 'alayhi wa sallam said:

"The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dzikir (remembrance) of Allah." [3]

Mu'adz ibn Jabal also relates that Allah's Messenger sallallahu 'alaihi wa sallam was asked: What action is the most beloved to Allah? So he replied:

"That you continue to keep your tongue moist with the dzikir of Allah, until you die." [4]

Polishing the Heart

Abu Darda radhiallahu 'anhu said: "For everything there is a polish and the polish for the heart is the dzikir of Allah".

Al-Baihaqi relates from Ibn 'Umar radhiallahu 'anhu that Allah’s Messenger sallallahu 'alaihi wa sallam said:

"For everything there is a polish, and the polish for the hearts is the dzikir (remembrance) of Allah. There is nothing more potent in saving a person from the punishment of Allah than the dzikir of Allah." It was said: Not even Jihad in the path of Allah. So he replied: "Not even if you were to continue striking with your sword until it breaks." [5]

There is no doubt that hearts becomes rusty just as copper and silver coins become rusty. The polish for [this rust] is the dzikir of Allah. This is because [dzikir] is like a polish [which polishes the heart] like a shiny mirror. When dzikir is left, the rust returns. But when dzikir resumes, then the heart is [again] polished.

And hearts become rusty due to two things:

(i) Neglecting remembering Allah, and
(ii) Committing sins.

The clean for those two things are:

(i) Seeking Allah's forgiveness and
(ii) Dzikir.

Confusing Truth with Falsehood

Whoever neglects [remembering Allah] most of the time, and then his heart will become rusty in accordance with how neglectful the person is. And when this [filthy] rust accumulates on the heart, then it no longer recognizes things as they really are. Thus, it views falsehood as if it is the truth and truth as if it is falsehood. This is because this rust darkens and confuses the heart's perception, and so it is unable to truly recognise things for what they really are. So as the rust accumulates, the heart gets blackened, and as this happens the heart becomes stained with this filthy rust, and when this occurs it corrupts the heart's perception and recognition of things. The heart [then] does not accept the truth nor does it reject falsehood, and this is the greatest calamity that can strike the heart. Being neglectful [of dzikir] and following of whims and desires is a direct consequence of such a heart, which [further] extinguish the heart's light and blinds its vision.

Allah the Exalted said:

"And do not obey him whose heart We have made to be neglectful of Our remembrance, one who follows his own whims and desires and whose affairs are furat [have gone beyond bounds and whose deeds have been lost]." [Surah Al-Kahfi, 18:28].

Qualities of Guidance

So when a worshipper desires to follow another person, and be cautious to see: Is the person is from the people of dzikir, or from the people who are negligent [about remembering Allah]? Does this person judge in accordance with his whims and desires, or by the Revelation? So, if he judges by whims and desires then he is actually from those people who are negligent; those whose affairs have gone beyond bounds and whose deeds are lost.

The term Furat [which occurs in the above verse] has been explained in many ways. It has been explained to mean:

(i) Losing the rewards of that type of action which is essential to do, and in which lies success and happiness;
(ii) Exceeding the limits of something;
(iii) Being destroyed; and
(iv) Opposing the truth.

Each of these sayings is very close in meaning to each other.

The point is that Allah - the One free from all imperfections, the Most High - has prohibited following all those who possess such attributes. So it is absolutely essential that a person considers whether such attributes are found in his Shaikh, or the person whose example he follows, or the person that he obeys. If they are, then he should distance himself from such a person. However, if it is found that the person is, in most cases, pre-occupied with the dzikir of Allah and with following the Sunnah, and his affairs do not exceed the limits, but rather he is judicious and resolute in his affairs, then he should cling to him very firmly.

Indeed, there is no difference between the living and the dead, except with the dzikir of Allah; since [the Prophet Sallallahu 'alayhi wa sallam] said:

"The example of one, who remembers Allah and someone who does not, is like the example between the living and the dead." [6]

______________________________________________________________________________________________
Footnotes:

1. AI-Waabilus-Sayyib min Kalimit-Tayyib (pp.78-82).
2. Hasan: Related by Abu Nu'aym in al-Hiliyatul-Awliya (51361-362). Authenticated by Shaikh al-Albani in Sahihul-Jaami' (no.5720).
3. Saheeh: Related by lbnus-Sunni in 'Aml al-Yawma wal-Laylah (no.3). Refer to Sahihul-Jaami' (no.5446).
4. Hasan: Related by lbn Hibban (no.2318). Authenticated by Shaikh Salim al-Hilali in Sahih al-Waabilus-Sayyib (p.80).
5. Sahih: Related by Ahmad (4/352), from Mu'adz ibn Jabal radhiallahu ‘anhu. It was authenticated by al-Albani in Sahihul-Jaami' (no.5644).
6. Related by al-Bukhari (11/208) and Muslim (1/539).

®Islamhouse

Good Character

Imam Al-Baihaqi

The essence a Good Character includes the suppressing one’s anger, forgiving and being gentle and always humble.

Allah the Exalted has said:

“Surely, you are of tremendous nature” [68:4] and” Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good”. [3:134]

Bukhari and Muslim narrated that `Abdallah ibn `Amr, radhiallahu `anhu, said, "The Messenger of Allah, sallallahu `alaihi wa sallam, was never immoderate or obscene. He used to say, ‘Among those who are most beloved to me are those who have the finest character.’"

They also narrated that `Aishah, radhiallahu `anha, said, "Never was the Messenger of Allah, sallallahu `alaihi wa sallam, given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone."

The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions which involve other people.

In the former case, the servants of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction.

He likes to perform optional good acts, and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way would be closer to perfect slave hood to Him.

This he does with a contented heart, and without feeling any resentment or hardship.

When he deals with other people, he is tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others.

When he falls ill or returns from a trip, and no-one visits him, or when he gives a greeting which is not returned, or when he is a guest but is not honoured, or intercedes but is not responded to, or does a good turn for which he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or asks permission of a friend to enter, and is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given more time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry, or seek to punish people, or feel within himself that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so, but instead tells himself that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing.

He remembers to carry out his duties to others just as he remembers their duties towards himself, so that when one of his Muslim brethren falls ill he visits him, if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favourable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes "what is better" the imam of his soul, and obeys it completely.

Good character may be something which a man is born with, or it may be acquired. However, it may only be acquired from someone who has it more firmly rooted in his nature than his own.

It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people, and that a learned or a righteous man can learn even more by sitting with other people or learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own.

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Excerpted from the Seventy-Seven Branches of Faith, The Quilliam Press, © 1990, 1996

®Islaam.Com

Perfecting One's Character

Perfecting One's Character

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

Ibn ul Qayyim al Jawziyyah once wrote that the Prophet (Sallallāhu 'alaihi wa sallam) used to make a number of supplications related to good character:

•  "O Allāh, guide me to excellent character, none guides to excellent character but You..." [Muslim]
• "O Allāh, I seek refuge in you from bad character, deeds and desires." [At-Tirmidzi]
•  "O Allāh, You perfectly created me, so perfect my character." [Ahmad]
•  "O Allāh, I seek refuge in you from disability and laziness; from cowardice and avarice; from decrepitude and harshness; from negligence and impoverishment, from lowness and humiliation. And I seek refuge in You from poverty and disbelief; from sinfulness, disunity and hypocrisy; from notability and riyā' (show off)..." [Ahmad, Mālik, Bazār, Haithami and ibn `Abd al-Barr authenticated it]

Three Conditions to Acquire Excellent Manners

This is one example of the excellent manners with which Allāh has equipped his Messenger (Sallallāhu 'alaihi wa sallam).

Allāh described him as: "Verily, You [Muhammad] are on an exalted standard on character." [68:4]

`Aishah, (radiallāhu `anhu) described him as:"His character was just [a reflection of] the Qur'an." [Muslim, Abu Dawud, Ahmad]

Such excellent character cannot be attained without three conditions:

1. The foundation must be good. If one has a rough and dry nature, it will be hard for him to submit to this [excellence of character] through knowledge, will, or practice. On the other hand, a mild and smooth nature will be ready and willing to receive the plowing and the seeds [to prepare it for character excellence].

2. The soul must be strong and capable of conquering calls of laziness, transgression, and desire. Those matters contradict perfection, and souls which cannot defeat them will always be defeated and conquered.

3. [One must possess] a discerning knowledge of the truth of matters, enabling one to put them in the rightful position, and to distinguish between flash and cancer - between glass and jewels.

Ibnni Qayyim stressed that if these three qualities are present in a man, and Allāh's facilitation helps him, then he will be among those whom the best (Husna) has been decreed and for whom Allāh's care has been secured.

[Excerpted from "The Magnificent Journey" by ibn ul Qayyim, published by QSS; Via Islam.Com]

Meaning of Al-Hamdulillah

Meaning of Al-Hamdulillah
Sharifah Carlo

 

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

What is the meaning of Al-Hamdulillāh? It is usually translated as, 'All praise is due to Allāh.' This has led many of us to use the phrase, ‘Al-Hamdulillāh wa shukr Allāh.’ But this is very incorrect because Al-Hamdulillāh is actually is a word of praise that includes within it a greater gratitude or syukur for what Allāh has ordained, and as Muslims, we are supposed to use it when we are presented with that which appears good and with that which appears bad.

But, in the reality of our lives, what is Al-Hamdulillāh? What does it truly mean? Is just a word on our lips? Or is it a genuine feeling in our hearts? Someone once told me that Al-Hamdulillāh means when you don't have something you need or want, you are content with your fate; when you have a limited quantity of that thing, you are content with it, and you try to share it, and when you have a lot, you are content, and you are searching for ways to share it more. In other words, no matter what your condition, you are grateful to Allāh for that condition. It is recognition that all that Allāh has given us or taken from us is the best for us.

In practical terms, what does this mean? There is an example that I like to use when I speak of Allāh’s Knowledge and Power over us that may help illustrate my meaning. When I was a new Muslimah, I had the most beautiful white cat. I loved this cat very much. It used to wake me up for fajar, and I considered it a great blessing in my life. The problem, however, was that my landlady did not allow pets in my apartment. This meant that the cat's presence had to remain a secret. One day, the landlady called and told me that she was coming that day to do the periodic spraying for roaches. I knew I had to hide the cat, but in such a way that he did not come home again from where I put him, so I decided to take him to a friend's house for the day. So, I grabbed my cat, and took him to my car. As I was driving to her house, the cat went crazy. He was clawing at me and at one point attached himself to the back of my head. I guess he had never been in a car before, and was terrified. He thought this was the worst thing that could have possibly happened to him. Now, I had information that the cat did not. I knew that my actions were actually a salvation for him. If my landlady had found the cat, we would have both been homeless. But, of course, there was no way for the cat to know this. It was beyond his comprehension.

What is the point here? Well, Allāh places us in many situations that are similar. He provides us with circumstances that in our limited understanding and perception we find to be disastrous. We can react to them as the cat did, with fear and pure animal instincts, or we can recognize Allāh’s Wisdom and Superior Knowledge, and be content with the situation because we have faith that it is somehow better for us to experience this. To be content with it would be to live out Al-Hamdulillah. It would show our acceptance of Allāh’s Power over us, our recognition of His care for us, and our gratitude for His Mercy.

Allāh says: "...This is of the grace of my Lord that He may try me whether I am grateful or ungrateful; and whoever is grateful, he is grateful only for his own soul, and whoever is ungrateful, then surely my Lord is Self-sufficient, Honoured.” [An-Naml, 27:40]

Allāh had given us so much, and our duty as Muslims is to be grateful for those many blessings. Ibni Abid Dunya mentioned that Dawud asked Allāh:

"What is the least of your blessings?" Allāh revealed to him to take a breath. Dawud did so, and Allāh told him, “This is the least of my blessings on you.” [Ibni Qayyim Al Jawziyyah, p. 70].

Imagine that, taking a breath as a blessing from Allāh. It is an involuntary action that basically sustains us. So much is involved, not only from the physiological perspective but also from the conditions that must exist on the earth to create the perfect combination of elements for us to breathe. One breath of a human involves the workings of all of his internal organs as well as the fact that we have plants that take our carbon dioxide and convert them back to oxygen which is essential for us to continue breathing. The processes involved are so many and so detailed that they cannot be covered except by an entire science course which will just outline the basics. Allāhu Akbar.

We must remember that all that we possess is from Allāh. But we cannot stop there. We must also recognize that that which we do not possess is also a blessing from Allāh. We must recognize the Power and Knowledge of Allāh by being grateful for His Blessings. Things are not always as they seem. We may consider something to be bad, horrible or disastrous, when in actuality it is purely Allāh’s blessing on us.

Remember the story of Musa (`alaihis-salam) and Al Khidir.

Narrated by Said bin Jubair, 'Moses (`alaihis-salam) got up to deliver a sermon before Bani Israel and he was asked, 'Who is the most learned person among the people?' Moses replied, 'I (am the most learned).' Allāh then admonished Moses for he did not ascribe all knowledge to Allāh only (Then) came the Divine Inspiration:

'Yes, one of Our slaves at the junction of the two seas is more learned than you.'

Moses (`alaihis-salam) said, 'O my Lord! How can I meet him?' Allāh said:

'Take a fish in a basket and wherever the fish is lost, follow it (you will find him at that place).’

So Moses (`alaihis-salam) set out along with his attendant Yusha' bin Nun, and they carried with them a fish till they reached a rock and rested there. Moses put his head down and slept. (Sufyan, a sub-narrator said that somebody other than 'Amr said) 'At the rock there was a water spring called 'Al-Hayat' and none came in touch with its water but became alive. So some of the water of that spring fell over that fish, so it moved and slipped out of the basket and entered the sea. [Sahih Bukhari: Volume 6, Book 60, and Number 251]

“When they had passed on (some distance), Moses(`alaihis-salam)  said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey." He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvelous way!" Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come). So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.

Moses (`alaihis-salam) said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?" (The other) said: "Verily thou wilt not be able to have patience with me!" "And how canst thou have patience about things about which thy understanding is not complete?" He said: If Allāh pleases, you will find me patient and I shall not disobey you in any matter He said: If you would follow me, then do not question me about anything until I myself speak to you about it So they went (their way) until when they embarked in the boat he made a hole in it. (Musa) said: Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing. He said: Did I not say that you will not be able to have patience with me? He said: Blame me not for what I forgot, and do not constrain me to a difficult thing in my affair.

So they went on until, when they met a boy, he slew him. (Musa, `alaihis-salam) said: Have you slain an innocent person otherwise than for manslaughter? Certainly you have done an evil thing. He said: Did I not say to you that you will not be able to have patience with me? He said: If I ask you about anything after this, keep me not in your company; indeed you shall have (then) found an excuse in my case. So they went on until when they came to the people of a town, they asked them for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Musa) said: If you had pleased, you might certainly have taken a recompense for it. He said: This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience. As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force.

And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them: So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion. And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience.” [Al-Kahfi, 18:60-82].

Musa was not patient in learning the meanings of what he had seen. But he learned a very important lesson, one we should take to heart. Allāh’s Knowledge is so beyond ours, even when he gives one of us a bit more that the other, we cannot see easily beyond the superficial meanings of the events of life, and we must trust Allāh’s judgement and be grateful for the favours He confers on us. We must say and feel Al-Hamdulillah. We must make it a true part of our lives. The foundation of our faith. Such a simple word, but it carries so much in it. It tells of our faith in Allāh. It shows how we must accept the qadar of Allāh in times we consider good and times we consider bad, not turning our backs on Allāh, like the people of the boat, when Allāh gives us what we want, but being grateful for whatever occurs good or bad.

Allāh says: “He it is Who makes you travel by land and sea; until when you are in the ships, and they sail on with them in a pleasant breeze, and they rejoice, a violent wind overtakes them and the billows surge in on them from all sides, and they become certain that they are encompassed about, they pray to Allāh, being sincere to Him in obedience: If Thou dost deliver us from this, we will most certainly be of the grateful ones. But when He delivers them, lo! They are unjustly rebellious in the earth. O men! Your rebellion is against your own souls provision (only) of this world's life then to us shall be your return, so We will inform you of what you did.” [Yunus, 10:22-23]

We cannot only say Al-Hamdulillah, and be grateful slaves when we are blessed with what we want, we must also remain grateful when we are hit by the worst of disasters. In my humble opinion, the worst loss this nation ever had was the death of our beloved prophet, Muhammad. We recognize his humanity, but it was when he departed us that the splits began in the ummah. The blessing of unity, one he was not granted by his Lord, is a terrible black mark on the ummah. Yet, we must have faith that in some way, this is beneficial to us. In some way there is a blessing, and for it we must say, Al-Hamdulillah.

Allāh says, “And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means does harm to Allāh in the least and Allāh will reward the grateful.” [Ali-‘Imran, 3:144]

We Must Accept The Bitter With The Sweet

Our beloved prophet dies, and we are to be grateful? To the human mind and heart this is incomprehensible, but this is where our faith comes in. If we truly trust in Allāh’s Judgement, we must be grateful. Al-Hamdulillah rabbil ‘alamin for all that He brings to us. We must accept the bitter with the sweet because we believe in Allāh, we trust in Him and we know that He is the Best of Judges, the Most Wise, and His plan for us is the Fairest, Most Merciful and Best for us in this life and in the hereafter.

Allāh says:

• “Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.” [Al-Baqarah,2:152]

• “And hold fast, all together, by the rope which Allāh (stretches out for you), and be not divided among yourselves; and remember with gratitude Allāh’s favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allāh make His Signs clear to you: That ye may be guided?” [Al-‘Imran,3:103]

• “O ye who believe! Eat of the good things that We have provided for you, and be grateful to Allāh, if it is Him ye worship.” [Al-Baqarah, 2: 172]

Also, Let Us Remember To Be Extra Grateful.

Narrated by Abu Bakrah. “When anything came to the Prophet (peace be upon him) which caused pleasure (or, by which he was made glad), he prostrated himself in gratitude to Allāh." [Sunan Abu Dawud: Book 14, Number 2768.]

Whatever is for us is for us. We cannot avoid our Qadar. Our control comes in how we handle it when it comes.

Ali Ibni Abi Talib saw Adiyy Ibni Hatim looking sorrowful, and so he asked him:

"Why are you so sad, O Adiyy?" Adiyy replied, "How can I not be in such a state when both of my sons have been killed and my eye gouged out?" So Ali said to him, "O Adiyy, whoever is content with the decree of Allāh will surely experience it and be rewarded for it; and whoever is not content with the decree of Allāh will surely experience it, and Allāh will make his actions worthless." [Purification of the Soul, p119].

We will experience what Allāh has ordained for us. But will it bring us blessings or only misery. We must accept the decree of Allāh, be content with it and be grateful for it; because we know what Allāh has decreed is the best for us. This is the implementation of Al-Hamdulillah.

Now, the blessings of Al-Hamdulillah in it are many. Below I will show a few of these many blessings:

Narrated Ali: ‘Fatima went to the Prophet (Sallallāhu 'alayhi wa sallam) complaining about the bad effect of the stone hand-mill on her hand. She heard that the Prophet had received a few slave girls. But (when she came there) she did not find him, so she mentioned her problem to 'Aishah. When the Prophet came, 'Aishah informed him about that.

'Ali added, "So the Prophet (Sallallāhu 'alayhi wa sallam) came to us when we had gone to bed. We wanted to get up (on his arrival) but he said, “Stay where you are.” Then he came and sat between me and her and I felt the coldness of his feet on my abdomen.

He (Sallallāhu 'alayhi wa sallam) said, "Shall I direct you to something better than what you have requested? When you go to bed say 'Subhan Allāh' thirty-three times, 'Al-Hamdulillah' thirty three times, and Allāhu Akbar' thirty four times, for that is better for you than a servant." [Sahih Bukhari: Volume 7, Book 64, Number 274.]

Abu Malik al-Asha’ari narrated that The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said:“Cleanliness is half of faith and Al-Hamdulillah (Praise be to Allāh) fills the scale, and SubhanAllāh (Glory be to Allāh) and Al-Hamdulillah (Praise be to Allāh) fill up what is between the heavens and the earth, and prayer is a light, and charity is proof (of one's faith) and endurance is a brightness and the Qur’an is a proof on your behalf or against you. All men go out early in the morning and sell themselves, thereby setting themselves free or destroying themselves.” [Sahih Muslim: Book 2, Number 0432.]

Abu Dharr narrated: ‘Some of the people from among the companions of the Apostle of Allāh (Sallallāhu 'alayhi wa sallam) said to him: Messenger of Allāh, the rich has taken away (all the) reward. They observe prayer as we do, they keep the fasts as we keep them, and they give sadaqah from their surplus riches. Upon this he (the Holy Prophet) (Sallallāhu 'alayhi wa sallam)  said:

“Has Allāh not prescribed for you (a course) by following whom you can (also) do sadaqah? In every declaration of the glorification of Allāh (i.e. saying Subhānallāh) there is a sadaqah, every Takbir (i.e. saying AllāhuAkbar) is a sadaqah, every praise of Him (saying Al-Hamdulillah) is a sadaqah, every declaration that He is One (Lā ilāha illallāh) is sadaqah, enjoining of good is a sadaqah, forbidding of that which is evil is a Sadaqah, and in man's sexual intercourse (with his wife) there is a Sadaqah.”

They (the companions) said: ‘Messenger of Allāh is there reward for him who satisfies his sexual passion among us?’

He said: “Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward.” [Sahih Muslim: Book 5, Number 2198.]

Samurah ibn Jundub narrated: ‘The dearest words to Allāh are four: Subhanallah (Hallowed be Allāh), Alhamdulillah (Praise be to Allāh), Laa ilaha illAllāh (There is no god but Allāh), and Allāhuakbar (Allāh is the Greatest)...’ [Sahih Muslim: Book 24, Number 5329]

Narrated Anas ibn Malik narrated that Allāh’s Apostle (Sallallāhu 'alayhi wa sallam) said: “Allāh is pleased with His servant who says: Alhamdulillah while taking a morsel of food and while drinking.” [Sahih Muslim: Book 34, Number 6592]

Abu Hurairah narrated: “Some poor people came to the Prophet (Sallallāhu 'alayhi wa sallam) and said, "The wealthy people will get higher grades and will have permanent enjoyment and they pray like us and fast as we do. They have more money by which they perform the Hajj, and 'Umrah; fight and struggle in Allāh’s Cause and give in charity."

The Prophet (Sallallāhu 'alayhi wa sallam) said, "Shall I not tell you a thing upon which if you acted you would catch up with those who have surpassed you? Nobody would overtake you and you would be better than the people amongst whom you live except those who would do the same. Say "Sub-hān-al-lāh", "Alhamdu-lillāh" and "Allāhu Akbar" thirty three times each after every (compulsory) prayer."

We differed and some of us said that we should say, "Subhānallāh" thirty three times and "Al-Hamdu lillāh" thirty three times and "Allāhu Akbar" thirty four times. I went to the Prophet, who(Sallallāhu 'alayhi wa sallam)  said: "Say, "Subhānallāh" and "Al-Hamdu lillāh" and "Allāhu Akbar" all together for thirty three times."  [Sahih Bukhari: Volume 1, Book 12, Number 804]

I pray that Allāh give us the faith, patience and gratitude to implement Al-Hamdulillah into our lives as true pious slaves of Allāh. May He forgive us guide us and provide us with the best in this life and the next. Amin, amin Ya Rabbal ‘Alamīn

[Via Islamic Network]

Ibadah Puasa Asyura

 Puasa Asyura

Mohd. Yaakub Mohd. Yunus

Dengan  Nama Allah, Yang Maha Pemurah, lagi Maha Mengasihani;
Segala Pujian dan  Kesyukuran hanya kepada Allah Subhanahu wa ta’ala;

Selawat dan Salam keatas junjungan Nabi  Muhammad (Sallallāhu 'alaihi wa sallam)

Allah Subhanahu wa ta'ala dengan sifat-Nya yang Maha Pemurah (al-Rahmah) lagi Maha Penyayang (al-Rahman) telah menetapkan sesetengah bulan itu memiliki keutamaan yang lebih berbanding dengan bulan-bulan lain.

Penetapan itu agar Dia dapat memberi ganjaran yang lebih kepada hamba-hamba-Nya pada kadar-kadar masa tertentu itu.

Di antara bulan yang dianggap istimewa adalah Muharam yang merupakan bulan pertama dalam kalender hijrah.

Ia juga merupakan salah satu dari empat bulan yang penuh berkat.

Firman-Nya:

“Sesungguhnya bilangan bulan-bulan di sisi (hukum) Allah ialah dua belas bulan, (yang telah ditetapkan) dalam Kitab Allah semasa Dia menciptakan langit dan bumi, di antaranya empat bulan yang dihormati. Ketetapan yang demikian itu ialah agama yang betul lures, maka janganlah kamu menginanya diri kamu dalam bulan-bulan yang dihormati itu (dengan melanggar larangan-Nya); dan perangilah kaum kafir musyrik seluruhnya sebagaimana mereka memerangi kamu seluruhnya; dan ketahuilah sesungguhnya Allah berserta orang-orang yang bertakwa.”

[Al-Tawbah,9:36]

Menerusi firman-Nya; “maka janganlah kamu menganiaya diri kamu dalam bulan-bulan yang dihormati itu (dengan melanggar larangan-Nya)” ia menunjukkan bahawa pada bulan-bulan haram yang mana Muharam adalah salah satu darinya kita dilarang melakukan perbuatan-perbuatan yang terlarang.

Ini kerana dosa melakukan kemungkaran pada bulan-bulan ini adalah lebih buruk balasannya daripada Allah berbanding dengan bulan-bulan yang lain. Namun begitu bagi mereka yang melakukan amal-amal soleh, ganjaran pahalanya juga adalah lebih tinggi berbanding dengan bulan-bulan yang lain.

Jika firman-Nya di atas hanya menunjukkan terdapat empat bulan yang dihormati dalam setahun maka sabda Nabi Muhammad Sallallāhu 'alaihi wa sallam memperincikan lagi tentang nama bulan-bulan tersebut:

“Sesungguhnya zaman itu akan terus berlalu sebagaimana sa'at Allah menciptakan langit dan bumi. Setahun itu ada dua belas bulan. Empat di antaranya ialah bulan-bulan yang haram, tiga di antaranya ialah berturut-turut, iaitu bulan-bulan Zulkaedah, Zulhijah dan Muharam. Bulan Rejab adalah bulan Mudhar (nama satu kabilah) yang terletak di antara Jamadilakhir dan Sya'aban.”

[Hadis riwayat Imam al-Bukhari.]

Oleh itu hendaklah pada bulan Muharam yang mulia ini kita hindarkan diri daripada melakukan amalan yang dilarang dan mempertingkatkan amal ibadah yang boleh mendekatkan diri kita kepada Allah s.w.t. terutamanya ibadah puasa.

Ini kerana Rasulullah Sallallāhu 'alaihi wa sallam bersabda:

“Sebaik-baik puasa setelah Ramadhan adalah bulan Allah al-Muharam dan sebaik-baik solat setelah solat fardu adalah solat malam.”

[Hadis riwayat Imam Muslim.]

Sabda baginda, ‘Bulan Allah al-Muharam’ menunjukkan betapa mulianya bulan Muharam ini. Oleh itu hendaklah kita bersungguh-sungguh untuk berpuasa sebanyak mungkin pada bulan Muharam. Namun ini tidak bermakna kita disyariatkan untuk berpuasa sepanjang bulan ini kerana Rasulullah Sallallāhu 'alaihi wa sallam hanya berpuasa sebulan penuh pada bulan Ramadhan sahaja.

Aisyah r.a. berkata:

“Aku sama sekali tidak pernah melihat Rasulullah Sallallāhu 'alaihi wa sallam menyempurnakan puasa sebulan melainkan di bulan Ramadhan dan aku tidak pernah melihatnya lebih banyak berpuasa melainkan pada bulan Sya'aban.”

[Hadis riwayat Imam al-Bukhari.]

 Pada bulan Muharam ini juga terdapat hari yang digelar sebagai Asyura iaitu hari di mana Nabi Musa a.s. dan pengikutnya diselamatkan oleh Allah menyebrangi Laut Merah daripada tentera Firaun.

Nabi Sallallāhu 'alaihi wa sallam  datang ke Madinah dan dilihatnya orang-orang Yahudi, berpuasa pada hari Asyura. Menurut mereka: Ini hari baik di saat mana Allah membebaskan Nabi Musa daripada Firaun. Maka sabda Nabi Sallallāhu 'alaihi wa sallam, Kamu lebih berhak terhadap Musa daripada mereka maka berpuasalah.

[Hadis riwayat Imam al-Bukhari.]

 Melalui hadis itu juga dapat kita fahami bahawa amal ibadah khusus sempena hari Asyura yang diiktiraf oleh Rasulullah Sallallāhu 'alaihi wa sallam ialah ibadah puasa. Ternyata berpuasa pada hari Asyura ini memiliki kelebihan atau fadilat yang begitu besar.

Ibnu Abbas r.a. pernah ditanya mengenai masalah berpuasa pada hari Asyura, beliau menjawab:

Aku tidak pernah melihat Rasulullah Sallallāhu 'alaihi wa sallam berpuasa sehari pada hari Asyura untuk mencari kelebihan atau fadilat yang tidak ada pada hari-hari selain hari ini.

 [Hadis riwayat Imam al-Bukhari.]

Berpuasa pada hari Asyura juga dapat menghapuskan dosa-dosa kita pada tahun sebelumnya. Ini sebagaimana sabda Rasulullah Sallallāhu 'alaihi wa sallam:

“Puasa tiga hari dari setiap bulan sejak dari Ramadhan ke Ramadhan berikutnya dianggap berpuasa setahun penuh. Sedangkan puasa hari Arafah pahalanya menurut Allah dapat menghapuskan dosa setahun sebelumnya dan setahun sesudahnya. Adapun puasa hari Asyura, pahalanya menurut Allah dapat menghapuskan dosa setahun sebelumnya.”

[Hadis riwayat Imam Muslim.]

 Allah juga mengurniakan taufik-Nya kepada mereka yang berpuasa pada hari Asyura. Dari Ibnu ‘Umar r.a., dia berkata:

”Tidaklah seorang hamba berpuasa di dalamnya (hari Asyura) kecuali puasanya akan memberikan taufik kepadanya.”

 [Hadis riwayat Imam al-Bukhari.]

Disunahkan juga untuk menambahkan puasa pada hari Asyura tersebut dengan berpuasa sehari sebelum ataupun sehari sesudahnya. Rasulullah s.a.w. memerintahkan hal ini bertujuan untuk menyelisihi amalan orang Yahudi.

Rasulullah Sallallāhu 'alaihi wa sallam bersabda:

”Berpuasalah kalian pada hari Asyura dan berselisihlah dengan orang Yahudi di dalamnya, dan berpuasalah sehari sebelumnya atau sehari sesudahnya.”

[Hadis riwayat Imam Ahmad.]

Menurut Ibn Qayyim al-Jauziyyah: Susunan (kelebihan) puasanya ada tiga, yang paling sempurna ialah puasa (dimulakan) sehari sebelumnya dan sehari selepasnya, berikutnya (boleh juga) puasa pada hari kesembilan (Tasu’aa) dan kesepuluh (‘Asyura), terdapat banyak hadis dalam perkara ini, berikutnya pula (boleh juga) puasa pada 10 Muharam sahaja.

[Rujuk Zaad al-Ma’ad.]

 Rasulullah Sallallāhu 'alaihi wa sallam tidak pernah memerintahkan amalan ibadah lain untuk dikhususkan sempena hari Asyura melainkan ibadah berpuasa sebegini sahaja.

Oleh itu sebaik-baiknya kita berusaha untuk mengamalkan sunah Nabi Sallallāhu 'alaihi wa sallam.

[Via Berita Harian oleh Mohd. Yaakub Mohd. Yunus ialah Penolong Naib Presiden Bahagian Perbankan Perniagaan, Affin Bank Berhad.]

Dua' al-Qunut During Solah

Dua' al-Qunut during Solah

Sheikh Muhammed Salih Al-Munajjid

A question was asked whether that the Qunut (raising hand after ruku’) in Solat was the practice of Prophet (sallallāhu 'alayhi wa sallam) or was it exceptional as the situation arouses. The amir of our masjid said Prophet (sallallāhu 'alayhi wa sallam) once asked which of the solat is best; He (sallallāhu 'alayhi wa sallam) replied the one which has longer Qunut.

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

Dua' al-Qunut, according to the definition of the fuqaha’, “is the name of a dua' (supplication) offered during prayer at a specific point while standing.” It is prescribed in Witir prayer after the ruku’ (bowing), according to the more correct of the two scholarly opinions.


If a calamity (nazilah) befalls the Muslims, it is prescribed to say Dua' al-Qunut Nazilah after standing up from ruku’ in the last raka’ah of each of the five daily obligatory prayers, until Allah relieves the Muslims of that calamity.


(Tasyiih al-Du’aa’ by Shaikh Bakar Abu Zaid, p. 460).


With regard to saying Dua' al-Qunut in Fajar prayer all the time, in all circumstances, there is no sahih report that the Prophet (sallallāhu 'alayhi wa sallam)  singled out Fajr for Qunūt, or that he always recited it in Fajar prayer. Rather what is proven is that he (sallallāhu 'alayhi wa sallam) said Dua' al-Qunut at times of calamity with words that were appropriate to the situation. He said Dua' al-Qunut in Fajar and in other prayers, praying against Ra’l, Dhakwan and ‘Usaiyah for killing the Qur’an-readers whom the (sallallāhu 'alayhi wa sallam) had sent to them in order to teach them their religion. And it was proven that he prayed in Fajar prayer and other prayers for the weak and oppressed believers, that Allah would save them from their enemies. But he did not do that all the time. The Rightly-Guided khalifahs after him followed the same practice. It is better for the imam to limit Qunut to times of calamity, following the example of the Messenger of Allah (sallallāhu 'alayhi wa sallam), as it was proven that Abu Malik al-Asya’ari said: “I said to my father, ‘O my father, you prayed behind the Messenger of Allah (sallallāhu 'alayhi wa sallam)  and behind Abu Bakar, ‘Umar, ‘Uthman and ‘Ali (radiallāhu`anhum). Did they used to say Dua' al-Qunut in Fajar?’ He said, ‘O my son, this is a newly-invented matter.’” [(Narrated by the five, apart from Abu Dawud; classed as sahih by al-Albani in al-Irwa’, 435].

The best of guidance is the guidance of Muhammad (sallallāhu 'alayhi wa sallam).

And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad (sallallāhu 'alayhi wa sallam).and upon his family and companions (radiallāhu`anhum).

[Al-Lajnah al-Da’imah li’l-Buhuth al-‘Ilmiyyah wa’l-Ifta’, 7/47]


If you ask, whether there is a specific wording for Qunut during Witir prayer or Qunut at times of calamity?


The answer is: for Dua' al-Qunut in Witir prayer a number of wordings have been narrated, including the following:


1. The version which the Messenger of Allah (sallallāhu 'alayhi wa sallam) taught to al-Hasan ibn ‘Ali (radiallāhu`anhu), which is:


“Allāhumma ihdini fīman hadayta wa ‘aafini fīman ‘āfayta wa tawallani fīman tawallayta wa bārik li fīma a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu lā yadhillu man wālayta wa lā ya’izzu man ‘ādayta, tabārakta Rabbana wa ta’ālait la munji minka illa ilaik"


(O Allah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You).

(Narrated by Abu Dawud, 1213; al-Nasa’ie, 1725; classed as sahih by al-Albani in al-Irwa’, 429).

It was narrated from ‘Ali ibn Abi Talib (radiallāhu`anhu) that the Prophet (sallallāhu 'alayhi wa sallam)  used to say at the end of Witir:

“Allahumma inni a’ūdzu bi ridāka min sakhatika wa bi mu’āfaatika min ‘uqūbatika wa a’ūdzu bika minka, la uhsi thana’an ‘alayka anta kama athnaita ‘ala nafsika"

 

(O Allah, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. I cannot praise You enough; You are as You have praised Yourself.)

[Narrated by al-Tirmidzi, 1727; classified as sahih by al-Albani in al-Irwa’, 430; Sahih Abi Dawud, 1282].

Then he should send blessings upon the Prophet (sallallāhu 'alayhi wa sallam) as it was narrated that some of the Sahabah (radiallāhu`anhum)– including Ubayy ibn Ka’ab and Mu’adh al-Ansāri (radiallāhu`anhum) – did that at the end of Qunut al-Witir.

[See Tasyiih al-Du’a by Shaikh Bakar Abu Zayd, p. 460].

2. Qunut at times of calamity (Qunut al-Nazilah)

When praying Qunut at the time of calamity, one should make supplication as is appropriate to the situation, as it was narrated that the Prophet (sallallāhu 'alayhi wa sallam) cursed some Arab tribes who had betrayed his companions and killed them, and he prayed for the weak and oppressed believers in Makkah, that Allah would save them. It was narrated that ‘Umar (radiallāhu`anhu) prayed Qunut with the following words:

"Allahumma inna nasta’eenuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa laa nakfuruka. Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfid. Narju rahmataka wa nakhsha ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq. Allahumma ‘adhdhib il-kafarata ahl al-kitaab alladheena yasudduuna ‘an sabeelika"

(O Allah, verily we seek Your help, we believe in You, we put our trust in You and we praise You and we are not ungrateful to You. O Allah, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers. O Allah, punish the infidels of the People of the Book who are preventing others from following Your way).”

[Narrated by al-Baihaqi, 2/210; classified as sahīh by al-Albani in al-Irwa’, 2/170. Al-Albani said: This was reported from ‘Umar concerning Qunut in Fajar, and it seems that this Qunut is Qunut al-Nazilah (Qunut at times of calamity) as is indicated by his praying against the kuffar].

If you ask, can we make du’a using words other than those mentioned here?

The answer is:

Yes, that is permissible. Al-Nawawi said in al-Majmu’ (3/497): “The correct view which was stated definitively by the majority of scholars is that there are no specific words, rather any dua’ may be said.”

The version narrated from ‘Umar is not something that we have to follow, and the Prophet (sallallāhu 'alayhi wa sallam) did not pray using these words, so there is nothing wrong with adding more to them. Shaikh al-Albani (may Allah have mercy on him) said: “There is nothing wrong with adding more to this, cursing the infidels and sending blessings upon the Prophet (sallallāhu 'alayhi wa sallam), and praying for the Muslims.”

(Qiyam Ramadan by al-Albani, 31).

We still have an important question which is: should Du’a al-Qunut be said before ruku’ (bowing) or after?

The answer is: Most of the hadith and the opinion of most of the scholars state that Qunut comes after ruku’, but if you say Qunut before ruku’ that is acceptable. So you have the choice of doing ruku’ when you have finished reciting Qur’an, then standing up and saying “Rabbana wa laka al-hamd” then saying Qunut… or saying Qunut when you have finished reciting Qur’an, then saying “Allahu akbar” and bowing. Both of these were narrated in the Sunnah.

[Shaikh Muhammad ibn ‘Othaimeen (may Allah have mercy on him), al-Sharh al-Mumti’, 4/64]

Note: The questioner says that the best of prayer is that which has longer Qunut. Perhaps he is referring to the hadith narrated by Muslim (1257) from Jabir (radiallāhu`anhu) which says that the Prophet (sallallāhu 'alayhi wa sallam) said: 

“The best of prayer is tool al-qunut (the longest in standing).”

Al-Nawawi said: “What is meant by qunut here is the standing, according to the consensus of the scholars, as far as I know.”

So the hadith is not referring to Qunut in the sense of the dua’ said after standing up from ruku’, rather it is referring to standing for a long time.

And Allah knows best.

[Excerpted from Islam Q&A]